#Noah and Adam are the Same but different

[annichaos95]

Hörk- Nolin Parallelen!

Es ist erschreckend wie ähnlich sich Noah und Adam sind.

Song: House on Fire - Rise Against

Wenn jemand noch mehr Parallelen findet, gern her damit.

[najia-cooks]

[ID: First image shows four small porcelain bowls of a pudding topped with slivered almonds and pomegranates seeds, seen from above. Second image is an extreme close-up showing the blue floral pattern on the china, slivered almonds, golden raisins, and pomegranate seeds on top of part of the pudding. End ID]

անուշապուր / Anush apur (Armenian wheat dessert)

Anush apur is a sweet boiled wheat pudding, enriched with nuts and dried fruits, that is eaten by Armenians to celebrate special occasions. One legend associates the dish with Noah's Ark: standing on Mt. Ararat (Արարատ լեռը) and seeing the rainbow of God's covenant with humanity, Noah wished to celebrate, and called for a stew to be prepared; because the Ark's stores were diminishing, the stew had to be made with small amounts of many different ingredients.

The consumption of boiled grains is of ancient origin throughout the Levant and elsewhere in West Asia, and so variations of this dish are widespread. The Armenian term is from "անուշ" ("anush") "sweet" + "ապուր" ("apur") "soup," but closely related dishes (or, arguably, versions of the same dish) have many different, overlapping names.

In Arabic, an enriched wheat pudding may be known as "سْنَينِيّة" ("snaynīyya"), presumably from "سِنّ" "sinn" "tooth" and related to the tradition of serving it on the occasion of an infant's teething; "قَمْح مَسْلُوق‎" ("qamḥ masluq"), "boiled wheat"; or "سَلِيقَة" ("salīqa") or "سَلِيقَة القَمْح" ("salīqa al-qamḥ"), "stew" or "wheat stew," from "سَلَقَ‎" "salaqa" "to boil." Though these dishes are often related to celebrations and happy occasions, in some places they retain an ancient association with death and funerary rites: qamh masluq is often served at funerals in the Christian town of بَيْت جَالَا ("bayt jālā," Beit Jala, near Bethlehem).

A Lebanese iteration, often made with milk rather than water, is known as "قَمْحِيَّة" ("qamḥīyya," from "qamḥ" "wheat" + "ـِيَّة" "iyya," noun suffix).

A similar dish is known as "بُرْبَارَة" ("burbāra") by Palestinian and Jordanian Christians when eaten to celebrate the feast of Saint Barbara, which falls on the 4th of December (compare Greek "βαρβάρα" "varvára"). It may be garnished with sugar-coated chickpeas and small, brightly colored fennel candies in addition to the expected dried fruits and nuts.

In Turkish it is "aşure," from the Arabic "عَاشُوْرَاء" ("'āshūrā"), itself from "عَاشِر" ("'āshir") "tenth"—because it is often served on the tenth day of the month of ٱلْمُحَرَّم ("muḥarram"), to commemorate Gabriel's teaching Adam and Eve how to farm wheat; Noah's disembarkment from the Ark; Moses' parting of the Red Sea; and the killing of the prophet الْحُسَيْن بْنِ عَلِي (Husayn ibn 'Ali), all of which took place on this day in the Islamic calendar. Here it also includes various types of beans and chickpeas. There is also "diş buğdayı," "tooth wheat" (compare "snayniyya").

These dishes, as well as slight variations in add-ins, have varying consistencies. At one extreme, koliva (Greek: "κόλλυβα"; Serbian: "Кољиво"; Bulgarian: "Кутя"; Romanian: "colivă"; Georgian: "კოლიო") is made from wheat that has been boiled and then strained to remove the boiling water; at the other, Armenian anush apur is usually made thin, and cools to a jelly-like consistency.

Anush apur is eaten to celebrate occasions including New Year's Eve, Easter, and Christmas. In Palestine, Christmas is celebrated by members of the Armenian Apostolic church from the evening of December 24th to the day of December 25th by the old Julian calendar (January 6th–7th, according to the new Gregorian calendar); Armenian Catholics celebrate on December 24th and 25th by the Gregorian calendar. Families will make large batches of anush apur and exchange bowls with their neighbors and friends.

The history of Armenians in Palestine is deeply interwoven with the history of Palestinian Christianity. Armenian Christian pilgrimages to holy sites in Palestine date back to the 4th century A.D., and permanent Armenian monastic communities have existed in Jerusalem since the 6th century. This enduring presence, bolstered by subsequent waves of immigration which have increased and changed the character of the Armenian population in Palestine in the intervening centuries, has produced a rich history of mutual influence between Armenian and Palestinian food cultures.

In the centuries following the establishment of the monasteries, communities of Armenian laypeople arose and grew, centered around Jerusalem's Վանք Հայոց Սրբոց Յակոբեանց ("vank hayots surbots yakobeants"; Monastery of St. James) (Arabic: دَيْر مَار يَعْقُوب "dayr mār ya'qūb"). Some of these laypeople were descended from the earlier pilgrims. By the end of the 11th century, what is now called the Armenian Quarter—an area covering about a sixth of the Old City of Jerusalem, to the southwest—had largely attained its present boundaries.

Throughout the 16th and 17th centuries, the Patriarchate in Jerusalem came to have direct administrative authority over Armenian Christians across Palestine, Lebanon, Egypt, and Cyprus, and was an important figure in Christian leadership and management of holy sites in Jerusalem (alongside the Greek Orthodox and Roman Catholic churches). By the middle of the 19th century, a small population of Armenian Catholics had joined the larger Armenian Apostolic community as permanent residents in Jerusalem, living throughout the Muslim Quarter (but mostly in a concentrated enclave in the southwest); in the beginning of the 20th century, there were between 2,000 and 3,000 Armenians of both churches in Palestine, a plurality of whom (1,200) lived in Jerusalem.

The Turkish genocide of Armenians beginning in 1915 caused significant increases in the populations of Armenian enclaves in Palestine. The Armenian population in Jerusalem grew from 1,500 to 5,000 between the years of 1918 and 1922; over the next 3 years, the total number of Armenians in Palestine (according to Patriarchate data) would grow to 15,000. More than 800 children were taken into Armenian orphanages in Jerusalem; students from the destroyed Չարխափան Սուրբ Աստվածածին վանք (Charkhapan Surb Astvatsatsin Monastery) and theological seminary in Armash, Armenia were brought to the Jerusalem Seminary. The population of Armenian Catholics in the Muslim Quarter also increased during the first half of the 20th century as immigrants from Cilicia and elsewhere arrived.

The immediate importance of feeding and housing the refugees despite a new lack of donations from Armenian pilgrims, who had stopped coming during WW1—as well as the fact that the established Armenian-Palestinians were now outnumbered by recent immigrants who largely did not share their reformist views—disrupted efforts on the part of lay communities and some priests to give Armenian laypeople a say in church governance.

The British Mandate, under which Britain assumed political and military control of Palestine from 1923–1948, would further decrease the Armenian lay community's voice in Jerusalem (removing, for example, their say in elections of new church Patriarchs). The British knew that the indigenous population would be easier to control if they were politically and socially divided into their separate religious groups and subjected to the authority of their various religious hierarchies, rather than having direct political representation in government; they also took advantage of the fact that the ecclesiastical orders of several Palestinian Christian sects (including the Armenian Patriarchate of Jerusalem) comprised people from outside of Palestine, who identified with religious hierarchy and the British authorities more than they identified with the Palestinian lay communities.

British policy, as well as alienating Armenians from politics affecting their communities, isolated them from Arab Palestinians. Though the previously extant Armenian community (called "քաղաքացի" "kaghakatsi," "city-dwellers") were thoroughly integrated with the Arab Palestinians in the 1920s, speaking Arabic and Arabic-accented Armenian and eating Palestinian foods, the newer arrivals (called "زُوَّار" / "զուվվար" "zuwwar," "visitors") were unfamiliar with Palestinian cuisine and customs, and spoke only Armenian and/or Turkish. Thus British policies, which differentiated people based on status as "Arab" (Muslim and Christian) versus "Jewish," left new Armenian immigrants, who did not identify as Arab, disconnected from the issues that concerned most Palestinians. They were predominantly interested in preserving Armenian culture, and more concerned with the politics of the Armenian diaspora than with local ones.

Despite these challenges, the Armenian Patriarchate of Jerusalem came to be a vital center of religious and secular culture for the Armenian diaspora during the British Mandate years. In 1929, Patriarch Yeghishe Turian reëstablished the Սուրբ Յակոբեանց Տպարան ("surbots yakobeants taparan"; St. James printing house); the Patriarchate housed important archives relating to the history of the Armenian people; pilgrimages of Armenians from Syria, Lebanon, and Egypt increased and the economy improved, attracting Armenian immigrants in higher numbers; Armenians held secular roles in governance, policing, and business, and founded social, religious, and educational organizations and institutions; Armenians in the Old and New Cities of Jerusalem were able to send financial aid to Armenian victims of a 1933 earthquake in Beirut, and to Armenians expelled in 1939 when Turkey annexed Alexandretta.

The situation would decline rapidly after the 1947 UN partition resolution gave Zionists tacit permission to expel Palestinians from broad swathes of Palestine. Jerusalem, intended by the plan to be a "corpus separatum" under international administration, was in fact subjected to a months-long war that ended with its being divided into western (Israeli) and eastern (Palestinian) sections. The Armenian population of Palestine began to decline; already, 1947 saw 1,500 Armenians resettled in Soviet Armenia. The Armenian populations in Yafa and Haifa would fall yet more significantly.

Still, the Armenian Patriarchate of Jerusalem maintained its role as the center of Armenian life in Palestine; the compound provided food and shelter to thousands of Armenians during the Battle for Jerusalem and the Nakba (which began in 1948). Some Armenians formed a militia to defend the Armenian Quarter against Haganah shelling during the battle.

In the following years, historical British contributions to the shoring up of insular power in the Patriarchate would cause new problems. The Armenian secular community, no longer empowered to oversee the internal workings of the Patriarchate, could do nothing to prevent embezzling, corruption, and even the sale of church-owned land and buildings to settlers.

In 1967, Israeli military forces annexed East Jerusalem, causing another, albeit smaller, surge in Armenian emigration from the city. Daphne Tsimhoni estimates based on various censuses that the Armenian population of Jerusalem, which had reached 5,000-7,000 at its peak in 1945–6, had fallen back to 1,200 by 1978.

Today, as in the 20th century, Armenians in Jerusalem (who made up nearly 90% of the Armenian population of Palestine as of 1972) are known for the insularity of their community, and for their skill at various crafts. Armenian food culture has been kept alive and well-defined by successive waves of immigrants. As of 2017, the Armenian Patriarchate supplied about 120 people a day with Armenian dishes, including Ղափամա / غاباما "ghapama" (pumpkin stuffed with rice and dried fruits), թոփիկ / توبيك "topig" (chickpea-and-potato dough stuffed with an onion, nut, fruit, and herb filling, often eaten during Lent), and Իչ / ايتش "eetch" (bulgur salad with tomatoes and herbs).

Restaurants lining the streets of the Armenian and Christian quarters serve a mixture of Armenian and Palestinian food. Լահմաջո "lahmadjoun" (meat-topped flatbread), and հարիսա / هريس "harisa" (stew with wheat and lamb) are served alongside ��ալաֆել / فلافل ("falafel") and մուսախան / مسخن ("musakhkhan"). One such restaurant, Taboon Wine Bar, was the site of a settler attack on Armenian diners in January 2023.

Up until 2023, despite fluctuations in population, the Armenian community in Jerusalem had been relatively stable when compared to other Armenian communities and to other quarters of the Old City; the Armenian Quarter had not been subjected to the development projects to which other quarters had been subjected. However, a deal which the Armenian Patriarchate had secretly and unilaterally made with Israel real estate developer Danny Rotham in 2021 to lease land and buildings (including family homes) in the Quarter led Jordan and Palestine to suspend their recognition of the Patriarch in May of 2023.

On 26th October, the Patriarchate announced that it was cancelling the leasing deal. Later the same day, Israeli bulldozers tore up pavement and part of a wall in حديقة البقر ("ḥadīqa al-baqar"; Cows' Garden; Armenian: "Կովերի այգու"), the planned site of a new luxury hotel. On 5th November, Rothman and other representatives of Xana Gardens arrived with 15 settlers—some of them with guns and attack dogs—and told local Armenians to leave. About 200 Armenian Palestinians arrived and forced the settlers to stand down.

On 12th and 13th November, the developer again arrived with bulldozers and attempted to continue demolition. In response, Armenian Palestinians have executed constant sit-ins, faced off against bulldozers, and set up barricades to prevent further destruction. The Israeli occupation police backed settlers on another incursion on 15th November, ordering Armenian residents to vacate the land and arresting three.

On December 28th, a group of Armenian bishops, priests, deacons, and seminary students (including Bishop Koryoun Baghdasaryan, the director of the Patriarchate's real estate department) were attacked by a group of more than 30 people armed with sticks and tear gas. The Patriarchate attributed this attack to Israeli real estate interests trying to intimidate the Patriarchate into abandoning their attempt to reverse the lease through the court system. Meanwhile, anti-Armenian hate crimes (including spitting on priests) had noticeably increased for the year of 2023.

These events in Palestine come immediately after the ethnic cleansing of Լեռնային Ղարաբաղ ("Lernayin Gharabagh"; Nagorno-Karabakh); Israel supplied exploding drones, long-range missiles, and rocket launchers to help Azerbaijan force nearly 120,000 Armenians out of the historically Armenian territory in September of 2023 (Azerbaijan receives about 70% of its weapons from Israel, and supplies about 40% of Israel's oil).

Support Palestinian resistance by donating to Palestine Action’s bail fund; buying an e-sim for distribution in Gaza; or donating to help a family leave Gaza.

Ingredients

180g (1 cup) pearled wheat (قمح مقشور / խոշոր ձաւար), soaked overnight

3 cups water

180-360g (a scant cup - 1 3/4 cup) sugar, or to taste

Honey or agave nectar (optional)

1 cup total diced dried apricots, prunes, golden raisins, dried figs

1 cup total chopped walnuts, almonds, pistachios

1 tsp rosewater (optional)

Ceylon cinnamon (դարչին) or cassia cinnamon (կասիա)

Aniseed (անիսոն) (optional)

Large pinch of salt

Pomegranate seeds, to top (optional)

A Palestinian version of this dish may add pine nuts and ground fennel.

Pearled wheat is whole wheat berry that has gone through a "pearling" process to remove the bran. It can be found sold as "pearled wheat" or "haleem wheat" in a halal grocery store, or a store specializing in South Asian produce.

Amounts of sugar called for in Armenian recipes range from none (honey is stirred into the dish after cooking) to twice the amount of wheat by weight. If you want to add less sugar than is called for here, cook down to a thicker consistency than called for (as the sugar will not be able to thicken the pudding as much).

Instructions

1. Submerge wheat in water and scrub between your hands to clean and remove excess starch. Drain and cover by a couple inches with hot water. Cover and leave overnight.

2. Drain wheat and add to a large pot. Add water to cover and simmer for about 30 minutes until softened, stirring and adding more hot water as necessary.

Wheat before cooking

Wheat after cooking

3. Add dried fruit, sugar, salt, and spices and simmer for another 30 minutes, stirring occasionally, until wheat is very tender. Add water as necessary; the pudding should be relatively thin, but still able to coat the back of a spoon.

4. Remove from heat and stir in rosewater and honey. Ladle pudding into individual serving bowls and let cool in the refrigerator. Serve cold decorated with nuts and pomegranate seeds.

[worfsbarmitzvah]

I've thought about how gentile Abrahamic religions are antisemitic religious colonialism before and it pisses me off a ton and I'm thankful you said it, but now that it's someone besides me saying it, I'm gonna give some criticism (please don't take this personally)

Everything up to Abraham (particularly Adam and Noah) have G-d creating and tending to the entirety of humanity, right?

During Abraham's time, it should stand for something that G-d tends to Hagar and Ishmael, right? Especially since Hagar gives her own name for G-d and He makes a promise to Ishmael that he'll be the father of nations (or something like that). And I think the Prophet Muhammad is supposed to be descended from Ishmael.

And Noahides are a whole Thing in all this too ofc.

But the bigger thing is there are definitely texts and interpretations that take G-d being the G-d of the Hebrews and extend it to Henotheism, but for the Jews who are purely monotheists and say there is truly only one G-d in existence and He belongs only to us, isn't it cruel to totally deny the vast majority of humanity the Divine, especially if He is still their Creator and controls the world(s) they live in?

this whole thing is coming from the assumption that judaism was always monotheistic. it wasn’t. at one point in time we were monolatrous, meaning we only worshipped one g-d but didn’t deny the existence of others. hell, the language used in the torah supports this (the way the text treats egypt’s g-ds being perhaps the most prominent example). hashem has always been our specific g-d, since before the idea emerged that he is the only g-d. our/the world’s perception of him may have since evolved into this idea of one singular deity, but it has not always been that way.

hagar and ishmael still come from our mythology surrounding our particular g-d. the idea then emerged in islam, which was born with the same jewish roots that christianity was, that muslims were descended from ishmael. and, like, i don’t really mind or care about that either way. ishmael’s not a super major figure in our folklore. the story, along others in breishit, genuinely does lend itself to the idea that hashem can be the guardian of many different peoples, families, and nations. and to tell the truth i don’t genuinely have much of a problem with sharing some folklore and roots.

but it NEEDS to be acknowledged where those roots come from. for so much of history, right up until today, christians and muslims have pretended they know our g-d and our folklore and our history better than we do. they have MURDERED us for worshipping our g-d and practicing our customs in OUR way, the way we have been since before their religions and cultures emerged. if the religions that find their roots in our culture were more willing to listen to us, respect us, and learn from us, maybe i’d be less angry. but they’re not. they’ve tried and tried and tried to eradicate us and erase where they came from and make our stuff theirs. i don’t think it has to be like that forever but i don’t think we’re very close to it not being like that as of now.

also, i can’t think of a single cultural mythology that doesn’t have a creation story of some kind. it’s just the kind of thing that societies do when they try to make sense of their place in the grand scheme. the fact that we believe our g-d created the entire world does not actually mean that that story or that g-d belongs to the entire world. the fact that everybody thinks our creation myth applies to and belongs to them is just more evidence of how widely our culture has been co-opted.

there’s nothing we can do to change the fact that our g-d has been made universal (either through the natural evolution of our theology or from colonialism and cultural theft, more likely a combination of both) and i have to be fine with that. sure, fine, the people who have adopted our g-d as their own without actually bothering to understand us at all can outnumber us by orders of magnitude.

but why does our holy city have to also be their holy city? the christians have the vatican and rome and islam has mecca and medina. why do they need jerusalem? why can’t even that just be ours?

again, i have to push this aside and be okay with sharing if i truly want to have peace in our land. and i do, because i love eretz yisrael and yerushalayim more than i hate what has been done to her. the situation has grown so far beyond the injustices i am angry about that it is impossible to right those injustices without creating brand new ones. so i will be okay with sharing our g-d, our texts, and our land. but that doesn’t mean the injustice of it won’t burn like a fire in my heart.

[correlance]

Paradise Lost: How John Milton's 1667 work influenced "Hazbin Hotel"

I've been thinking about why the "fruit of knowledge" in Hazbin Hotel is depicted as an apple, as opposed to another fruit that would've been more accurate to the Middle East during the Fall of Man, as well as how Paradise Lost by John Milton (1667) influenced the show.

Per one source:

"Because the Hebrew Bible describes the forbidden fruit only as 'peri', the term for general fruit, no one knows [what exactly type of fruit it was]. It could be a fruit that doesn't exist anymore. Historians have speculated it may have been any one of these fruits: pomegranate, mango, fig, grapes, etrog or citron, carob, pear, quince, or mushroom."

Per Wikipedia:

"The pseudepigraphic Book of Enoch describes the tree of knowledge: 'It was like a species of the Tamarind tree, bearing fruit which resembled grapes extremely fine; and its fragrance extended to a considerable distance. I exclaimed, How beautiful is this tree, and how delightful is its appearance!' (1 Enoch 31:4)."

In Jewish and Islamic traditions, the "fruit of knowledge" is commonly identified with grapes. The Zohar explains that Noah attempted (but failed) to rectify the sin of Adam by using grape wine for holy purposes. Today, the "Noah grape" is still used to make white wine.

Furthermore:

"The association of the pomegranate with knowledge of the underworld as provided in the Ancient Greek legend of Hades and Persephone may also have given rise to an association with knowledge of the 'otherworld', tying-in with knowledge that is forbidden to mortals. It is also believed Hades offered Persephone a pomegranate to force her to stay with him in the underworld for 6 months of the year. Hades is the Greek god of the underworld, and the Bible states that whoever eats the forbidden fruit shall die."

So, how then did the apple become the foremost symbol of the "fruit of knowledge"? You can partly thank Paradise Lost by English poet John Milton, a work which the lore of Hazbin Hotel is based off of.

Milton published the book in 1667, a time when the hedonistic Restoration era was in full swing. The exiled King Charles II was restored to the throne as King of England in 1660, and was a party animal, with dozens of mistresses, and nicknamed both the "playboy prince" and "Old Rowley", the latter after his favorite lustful stallion.

However, the association of the "fruit of knowledge" began with a Latin pun long before Milton immortalized the association in Paradise Lost. Per the linked article above by Nina Martyris for NPR:

"In order to explain, we have to go all the way back to the fourth century A.D., when Pope Damasus ordered his leading scholar of scripture, Jerome, to translate the Hebrew Bible into Latin. Jerome's path-breaking, 15-year project, which resulted in the canonical 'Vulgate', used the Latin spoken by the common man. As it turned out, the Latin words for evil and apple are the same: 'malus'.

[...] When Jerome was translating the 'Tree of the Knowledge of Good and Evil', the word 'malus' snaked in. A brilliant but controversial theologian, Jerome was known for his hot temper, but he obviously also had a rather cool sense of humor.

'Jerome had several options,' says Robert Appelbaum, a professor of English literature at Sweden's Uppsala University. 'But he hit upon the idea of translating 'peri' as 'malus', which in Latin has two very different meanings. As an adjective, 'malus' means 'bad' or 'evil'. As a noun it seems to mean an apple, in our own sense of the word, coming from the very common tree now known officially as the 'Malus pumila'. So Jerome came up with a very good pun.'

The story doesn't end there. 'To complicate things even more,' says Appelbaum, 'the word 'malus' in Jerome's time, and for a long time after, could refer to any fleshy seed-bearing fruit. A pear was a kind of 'malus'. So was the fig, the peach, and so forth.'

Which explains why Michelangelo's Sistine Chapel fresco features a serpent coiled around a fig tree. But the apple began to dominate Fall artworks in Europe after the German artist Albrecht Dürer's famous 1504 engraving depicted the First Couple counterpoised beside an apple tree. It became a template for future artists such as Lucas Cranach the Elder, whose luminous Adam and Eve painting is hung with apples that glow like rubies.

Milton, then, was only following cultural tradition. But he was a renowned Cambridge intellectual fluent in Latin, Greek and Hebrew, who served as secretary for foreign tongues to Oliver Cromwell during the Commonwealth. If anyone was aware of the 'malus' pun, it would be him, and yet he chose to run it with it. Why?

Appelbaum says that Milton's use of the term 'apple' was ambiguous. 'Even in Milton's time the word had two meanings: either what was our common apple, or, again, any fleshy seed-bearing fruit. Milton probably had in mind an ambiguously named object with a variety of connotations as well as denotations, most but not all of them associating the idea of the apple with a kind of innocence, though also with a kind of intoxication, since hard apple cider was a common English drink.'

It was only later readers of Milton, says Appelbaum, who thought of 'apple' as 'apple', and not any seed-bearing fruit. For them, the forbidden fruit became synonymous with the 'malus pumila'. As a widely read canonical work, 'Paradise Lost' was influential in cementing the role of apple in the Fall of Man story."

To tie this back into John Milton's relationship with King Charles II of England, as mentioned, Milton originally served Oliver Cromwell, Lord Protector of England, and the English Commonwealth, which was formed with the overthrow and execution of King Charles I on 30 January 1649, following the bloody English Civil War (1642 – 1651).

The King's two sons - the newly-christened King Charles II, the elder, and James, Duke of York (King James II), the younger - fled into exile on the European continent. However, with the death of Oliver Cromwell on 3 September 1658 came the 2-year-long dissolution of the English Commonwealth, and the restoration of the monarchy.

As for Milton himself, we can look to an article by Bill Potter.

Milton, born on 9 December 1608, was around 51-52 years old when King Charles II was restored to the throne. He attended Christ's Church, Cambridge in his youth, and mastered at least six languages, as well as history and philosophy; making him, perhaps, the most knowledgeable poet in history. He spent more than a year travelling across Europe, conversing with and learning from intellectuals, linguists, poets, and artists, including the famous Galileo Galilei.

However, Milton was a controversial figure of his time, being unafraid to criticize institutions of authority; arguing that "divorce was Biblical", for which he was routinely condemned; joining the Puritans; penning the Areopagitica, a treatise on liberty in favor of Parliament and the Roundhead rebels, during the reign of King Charles I, arguing that the King must be held accountable by the people; and agreed with and justified the murder of King Charles I, for which Parliament hired him in 1649 as a propagandist and correspondence secretary to foreign powers, on account of his fiery manifestos against "the man".

The collapse of the Commonwealth with the death of Oliver Cromwell in 1658 did not deter Milton from continued political writing against the monarchy and the new public sentiment that brought about its Restoration under King Charles II in 1660. On the contrary, Milton - now totally blind, having lost his eyesight by the age of 44 in 1652, a decade earlier - began writing Paradise Lost in 1661, and spent the next six years dictating the work to transcribers.

A supporter of regicide, Milton was also forced into exile himself, and faked his own death, as Charles refused to pardon - and sought to execute - any of those directly involved with his father's murder. Milton's friends held a mock funeral for Milton on 27 August 1660, just months after the coronation of King Charles II on 23 April 1660.

King Charles II commented that he "applauded his [Milton's] policy in escaping the punishment of death [execution for treason] by a reasonable show of dying", but insisted on a public spectacle nonetheless by having Milton's writings burned by the public hangman.

After eventually obtaining a general pardon from King Charles II, Milton was imprisoned, and released, likely due to political friends in high places. He died, aged 64, in 1674. His theological views were sometimes considered heterodox by the best Puritans, and his political views came close to getting him executed on several occasions. His poetry, however, has endured as some of the greatest works in the English language, especially Paradise Lost; much of his greatest work was written during his 22 years of complete blindness.

One of the main factors in King Charles II deciding to grant a pardon to Milton was, ironically, Paradise Lost. While originally written by Milton as a scathing criticism of King Charles II and the monarchy - depicting Lucifer Morningstar as a sympathetic rebel against God, with King Charles II claiming that is right to rule came from "divine ordainment" - Charles II enjoyed the work, and authorized its publication on 20 August 1667. We know this because a 1668 copy of Paradise Lost in royal bindings by Samuel Mearne, bound lovingly in a fine red leather made of goat skins tanned with sumac, and stamped in gold with the royal cypher of King Charles II, was found. The endpapers bore a watermark with the royal arms of Charles II.

Per one Miltonian scholar: "The most single important event in Milton's life was the event against which he struggled most: the Restoration of Charles II, [and his relationship with the King]. Had it not come, we might have never had Paradise Lost...certainly, we should never have had [it] in [its] present power and significance."

Milton followed up Paradise Lost with Paradise Regained in 1671, three years before his death, with advice for King Charles II, urging the hedonistic Charles to "reign over himself and his passions":

"For therein stands the office of a King, His Honour, Vertue, Merit and chief Praise, That for the Publick all this weight he bears. Yet he who reigns within himself, and rules Passions, Desires, and Fears, is more a King; Which every wise and vertuous man attains: And who attains not, ill aspires to rule Cities of men, or head-strong Multitudes, Subject himself to Anarchy within, Or lawless passions in him which he serves." - John Milton, Paradise Regained, Book II, lines 463-472

To summarize: "If we must have a King back again, my Lord, please try to be a good man, unlike your father, who fell to his pride, [which was also the downfall of Lucifer]."

To quote another source: "Though the passage begins by noting that the office of a King is to bear the weight of public concerns, it is the control of one's private concerns that truly set a King apart as a virtuous character. Indeed, so important is self-command that any wise or virtuous man who attains it is like a king; any king who does not practice [self-command] is nothing more than a mere subject, ruled by anarchy and lawlessness."

Milton's words, too, echo a work written by Charles' grandfather, King James VI/I of Scotland and England: Basilikon Doron ("Royal Gift").

Per Wikipedia:

"'Basilikon Doron' (Βασιλικὸν Δῶρον) means 'royal gift' in Ancient Greek, and was written in the form of a private letter to James' eldest son, Henry, Duke of Rothesay (1594–1612). After Henry's death, James gave it to his second son, Charles, born 1600, later King Charles I. Seven copies were printed in Edinburgh in 1599, and it was republished in London in 1603, when it sold in the thousands.

This document is separated into three books, serving as general guidelines to follow to be an efficient monarch. The first describes a king's duty towards God as a Christian. The second focuses on the roles and responsibilities in office. The third concerns proper behaviour in daily life.

As the first part is concerned with being a good Christian, James instructed his son to love and respect God as well as to fear Him. Furthermore, it is essential to carefully study the Scripture (the Bible) and especially specific books in both the Old and New Testaments. Lastly, he must pray often and always be thankful for what God has given him.

In the second book, James encouraged his son to be a good king, as opposed to a tyrant, by establishing and executing laws as well as governing with justice and equality, such as by boosting the economy. The final portion of the Basilikon Doron focuses on the daily life of a monarch.

All of these guidelines composed an underlying code of conduct to be followed by all monarchs and heads of state to rule and govern efficiently. James assembled these directions as a result of his own experience and upbringing. He, therefore, offered the 'Basilikon Doron' ('Royal Gift') to his son, with the hope of rendering him a capable ruler, and perhaps to pass it down to future generations.

Overall, it repeats the argument for the divine right of kings, as set out in 'The True Law of Free Monarchies', which was also written by James. It warns against 'Papists' (Roman Catholics) and derides Puritans, in keeping with his philosophy of following a 'middle path', which is also reflected in the preface to the 1611 King James Bible. It also advocates removing the Apocrypha from the Bible."

King James VI/I further instructed his son and grandson:

"A good monarch must be well acquainted with his subjects, and so it would be wise to visit each of the kingdoms every three years."

"During war or armed conflict, he should choose old-but-good captains to lead an army of young and agile soldiers."

"In the court and the household, [a royal] should carefully select loyal gentlemen and servants to surround him. When the time came to choose a wife, it would be best if she were of the same religion and had a generous estate. However, she must not meddle with governmental politics, but perform her domestic duties."

"As for inheritance, to ensure stability, the kingdom should be left to the eldest son, not divided among all children."

"Lastly, it is most important...that [a royal] would know well his own craft...to properly govern over his subjects. To do so, [one] must study the laws of the kingdom, and actively participate in the council. Furthermore, [one] must be acquainted with mathematics for military purposes, and world history for foreign policy."

"[A royal] must also not drink and sleep excessively. His wardrobe should always be clean and proper, and he must never let his hair and nails grow long. In his writing and speech, he should use honest and plain language."

King James VI/I further supplemented Basilikon Doron with a written treatise titled The True Law of Free Monarchies: Or, The Reciprocal and Mutual Duty Between a Free King and His Natural Subjects.

"It is believed King James VI/I wrote the tract to set forth his idea of absolutist monarchism in clear contrast to the contractarian views espoused by, among others, James' tutor George Buchanan (in 'De Jure Regni apud Scotos'), [which] held the idea that monarchs rule in accordance of some sort of social contract with their people. James saw the divine right of kings as an extension of the apostolic succession, as both not being subjected by humanly laws."

Milton's own Areopagitica was a follow-up on De Jure Regni apid Scotos by George Buchanan, and also to The True Law of Free Monarchies, as well as the idea of the "divine right of kings". It takes its title in part from Areopagitikos (Greek: Ἀρεοπαγιτικός), a speech written by Athenian orator Isocrates in the 4th century BC.

Most importantly, Milton also wrote on the concept of free will: "Milton's ideas were ahead of his time in the sense that he anticipated the arguments of later advocates of freedom of the press by relating the concept of free will, and choice to individual expression and right."

The concept of free will, too, was a major topic explored in Paradise Lost. Per one source: "In 'Paradise Lost', Milton argues that though God foresaw the Fall of Man, he still didn't influence Adam and Eve's free will. [...] God specifically says that he gives his creatures the option to serve or disobey, as he wants obedience that is freely given [or chosen], not forced. Some critics have claimed that the God of the poem undercuts his own arguments; however, Milton did not believe in the Calvinistic idea of 'predestination' (that God has already decided who is going to Hell and who to Heaven), but he often comes close to describing a Calvinistic God. God purposefully lets Lucifer (Satan) escape Hell, and sneak past Uriel into the Garden of Eden, and basically orchestrates the whole situation so that humanity can be easily ruined by a single disobedient act. In describing the Fall of Man before it happens, God already predicts how he will remedy it, and give greater glory to himself by sending his Son [Jesus Christ] to die, and restore the order of Heaven."

In Hazbin Hotel, Adam also describes the Calvinistic idea of 'predestination', and that "the rules are black and white":

However, "This possible predestination leads to the theory of the 'fortunate fall', which is based on Adam's delight at learning of the eventual coming of the Messiah [from his bloodline]. This idea says that God allowed the Fall of Man, so that he could bring good out of it, possibly more good than would have occurred without the Fall, and be able to show his love and power through the incarnation of his Son. In this way, the free will of Adam and Eve (and Lucifer/Satan) remains basically free, but still fits into God's overarching plan."

However, there is one major flaw with this, and that is that we don't know if Jesus Christ exists within the Hazbin Hotel universe or not. Yet Charlie Morningstar, the daughter of Lucifer Morningstar and Lilith, and the "Princess of Hell", is depicted as a savior-esque figure within the show who, like God in Paradise Lost, encourages lowly sinners to choose obedience to God out of their own free will. More interestingly, Charlie does not come from Adam's bloodline; yet, while Lucifer decries 'free will', Charlie supports 'free will' instead.

Perhaps is is merely because Charlie, being the daughter of Lucifer and Lilith, claims to want to fulfill Lilith's "dream" of humanity being empowered in Hell ("The mind is its own place, it can make Heaven out of Hell, or Hell out of Heaven" - Lucifer, Paradise Lost); however, I think it also stems from Charlie having a genuine belief that 'free will', and people choosing to do good instead of evil, is "good" and "Godly".

True to Paradise Lost, this is also in fulfillment of God's plan; and, according to one fanfiction, why God allowed Charlie to be born to Lucifer and Lilith, so that sinners may be redeemed through Charlie.

For more on differing interpretations of 'free will', I suggest reading: "Free Will and the Diminishing Importance of God's Will: A Study of Paradise Lost and Supernatural" by Kimberly Batchelor (2016)

Excerpt: "'Paradise Lost' –and Milton’s purpose for writing the poem— is rooted deeply in postreformation Arminianism and this is apparent in its employment of free will. Chapter 1 argues that Milton turns to free will as a tool to justify the actions of God. Freedom of choice is God-given, and sets up a morality in which right and wrong are dictated by God. Chapter 2 shows that in 'Supernatural', free will is not given by a higher power; and, in fact, free choice functions as an act of defiance against God's will."

This raises the question: Is 'free will' given by God, using Lucifer as his vessel, in Hazbin Hotel, as in Paradise Lost? Or is 'free will' not given by a higher power; and, in fact, an act of defiance against God?

This brings us back around to our first question: Why is an apple, or 'malus', used to depict the "fruit of knowledge", especially if 'malus' means 'bad or evil', whereas Milton depicts 'free will' as God-given?

Well, for one, Lucifer still chooses to associate himself with apple symbolism and imagery, despite being skeptical of free will:

Based on the introduction to Episode 1, Charlie also views 'free will' as a gift (Miltonian), whereas Lucifer appears to view it as a curse.

However, Charlie also notes that it was through the 'gift' of free will that the "root of all evil" entered the world, for if mankind could choose to be good, then they could also choose to be evil ('malus').

John Milton states in Paradise Lost: "Of Man's First Disobedience, and the Fruit Of that Forbidden Tree [malus], whose mortal taste Brought Death (evil, malus) into the World, and all our woe."

Thus, the use of an apple specifically is likely a tie-in to what others have been speculating about a character that series creator Vivienne Medrano (Vivziepop) alluded to a while back: "The Root of All Evil".

However, "Roo" itself is depicted as possessing the body of a human woman, presumably Eve, the first one to eat the "fruit of knowledge":

Thus, we can discern that "Malus" likely refers to this character. (Also see: "Maleficent", a name that also uses the root word "mal", "evil".) As for Roo's intentions, if Charlie is "good" - and, if, in fact, Alastor was sent by "Roo" (Eve) - then they may want for Alastor to work on their behalf to "corrupt" Charlie, or make sure the hotel never succeeds.

This is because demonic power is tied to human souls, and there are "millions of souls" in Hell, which likely fuels the great power of "Roo". The more souls there are in Hell, the more powerful "Roo" becomes. The Overlords also get their demonic power from "millions of souls".

The deal between Eve and "Roo" might even be the first contract, or deal, between a human soul and a demonic entity; in exchange for 'free will', and the knowledge of good and evil, Eve allowed the "Root of All Evil" to inhabit her body, and to escape the void or prison it was confined to by Heaven (Hell?). (For one cannot be 'all-good' unless you attempt to 'eliminate' or 'ablate' evil; and, in Greek mythology, Zeus imprisoned the Titans in Tartarus for all of their evil deeds.)

Another possibility, brought up in an article by Gillian Osborne, is that Lucifer sees the "fruit of knowledge" as an apple, but it may appear as different fruits to different people, depending on how they view it. This also fits with Lucifer and angels being able to easily shapeshift.

In Paradise Lost, only Lucifer describes the fruit as an "apple" (malus), as he associates malus with "bad, evil", while the narrator also describes the fruit as "a mix of different colors" and peach-like. This then begs the question: "Did the fruit of knowledge of good and evil become 'evil' because Eve harbored resentment towards Adam?"

Quote: "Lucifer (Satan) gives Eve yet another hint that this tree may be more complicated than he wishes her to believe: although elsewhere in Milton's poem Eden is heady with its own newness, sprouting spring flowers left and right, the tree of knowledge is already old: its trunk is 'mossie'. Nevertheless, Lucifer claims to wind himself around the tree 'soon'; the quickness of his reported arrival stands in contrast to the timescales required to cover a fruit tree with moss (PL 9.589). Placing Lucifer's winding body between these two timescales—an easeful present and the inhuman scale of natural history—Milton suggests that there is something dangerous in entangling the past with the present. Yet, 'Paradise Lost' also makes deep biblical history feel like present politics for its readers. When Adam and Eve wander out of Eden at the end of the poem, they famously make their way not only into an earthly paradise, but also into the present. Eden's mossy apple tree therefore represents the pitfalls of conflating nature and history, of seeing any action in human history—even Eve's eating of an apple—as natural, if by nature, we mean inevitability. For Milton, history, unlike nature, is directed by humans, progressive, and, like the reading of 'Paradise Lost', hard work. While trees may inevitably collect moss the longer they live, Adam and Eve's labors in the garden, and our labors of reading, require agency and effort. Milton's poem refuses mourning the loss of Eden, [and the perfection of Heaven], in favor of a perpetual, melancholic, recreation of paradise: a present perfecting."

To quote Twisted: The Untold Story of a Royal Vizier, which also draws inspiration from John Milton's Paradise Lost: "It's an unfortunate situation...but you do have a choice [i.e. free will]."

[polichinelle]

yeah fuck it i'm making this its own post. basically very long winded (but still not as extensively detailed as i'd like) thoughts on adam & ronan (sort of) & whelk & noah

i remember reading the raven boys back in 2014 (ten years of rot in my brain!) and being sooo disappointed that there was basically zero fandom interest in whelk & noah beyond "omg whelk is evil and awful and terrible, poor baby noah!" when that is not the narrative surrounding them, not really. i feel it's a disservice to both of their characters to do that, especially noah's:

there is nuance there. there are implications. like... it's ALL about the implications!!! we basically see nothing of whelk and noah beyond what's left after the carnage. and it's a theme in trc for characters to have irreparably changed before we ever meet them (gansey, ronan, whelk, noah). we don't know what they were actually like when noah was alive, when they were best friends. when they were tight as ticks.

what we do know is this: whelk was noah's gansey. whelk was cheating on his own girlfriend with noah's, which is a shitty thing to do for sure, but something we also have zero context for. we also don't know how true it is, because whelk has such a self-inflicted warped view of his past. he keeps rewriting his own memories to think lesser of noah, because his absence hurts that much! we know they were best friends, the same way adam & ronan are best friends with gansey. we know they did everything together

okay, changing gears a little.

i'll paste the part where adam is possessed, sorry for the amount of screenshots:

and this line from a bit further along the chapter:

then, from noah's possession scene:

compare this to whelk's recollection of killing noah, and the effects it had on him:

"red lines streaked in the corners of his vision" "in whelk's head, unearthly voices hissed and whispered, words blurred and stretched together" "dictated by something larger and more powerful than himself" "somehow invited into his body through czerny's death" yes i am going there, yes i am making that point. i think, to some extent, barrington was possessed when he murdered his best friend. neither noah nor adam get their own pov while possessed, so...

i mean, time is a circle. noah needed to die so that gansey would live. noah had already died, gansey had already lived. it needed to happen, and so it would.

where the difference lies, i think, is in barrington's reaction to being possessed, versus adam/noah. for all that i'm arguing possession, i don't think barry's a stand up guy, he's a kid who's never had good role models (need i pull out the quotes about his shit parents) and who was raised by money and objects and reputation, which is why i think the possession worked. the idea to kill noah might've seemed like his own in the moment, an escalation of the situation he was already in, but unlike adam/noah there was no one to hold him back (not to mention barrington isn't as familiar with magic things(?) as they are). in that moment, whelk did truly lost it. he did the unforgivable. but there is no universe in which he doesn't.

for every time we see noah reenacting his death, we also need to imagine barrington whelk, seventeen and shivering. realizing as he's committing the act that he can't go back. perhaps realizing too that he couldn't stop his hands from gripping onto that skateboard, no matter how much he wanted to after that first hit. ("But instead, he remembered the sound Czerny made the first time he hit him.")

there's also adam in this. both him as a parallel to barrington, and as a strange sort of part of noah in a way. adam and noah interact the least out of the main group, arguably, but they too are a two-headed creature; they started out as one singular character and you can sort of tell. something something hands and eyes, something something sacrifice. ronan sort of parallels noah, in that he is not the same lively person we hear about, and he never will be that person again. both are cabeswater personified (although in different ways).

some more things:

"he once had been tight as ticks with his roommate czerny" "only whelk and czerny, treasure hunters and troublemakers" "it was possible that czerny's death wasn't for nothing after all" "[...] his days a ribbon floating aimlessly in water" (in relation to: "he had been a swimmer himself, once") "czerny, you're in a better place than me, i think" "whelk, standing in the wreckage of his life, didn't laugh this time" "the dry, half-eaten burger on the passenger seat / the first fast-food burger he'd had in seven years" "these days, when whelk was trying to comfort himself, he told himself that czerny was a sheep, but sometimes he slipped and remembered him as loyal instead" "[...] took him back to that moment, the skateboard in his hands, the sad question gasped in czerny's dying sounds "we were friends like —"

also, whelk dying in the same place noah did. these lines:

both noah and barrington look the same in the end. broken, rumpled, forgotten. noah's family will never know his bones were reburied outside of their family plot. whelk's mother, however distant she is, will never be notified that her son has died. i think in a way barrington died at the exact same time noah did; something something invited into his body through czerny's death.

basically what i'm getting at is, noah and barry could've been ronan and adam i think, had the circumstances been different. they never will be, but i think about it sometimes.

and there's so many more things i'm not even gonna TRY going into, like noah and whelk both being parallels to gansey (the three of them kings in their own right), or the disparity between whelk talking about czerny vs adele talking about noah, or whatever the fuck is going on with whelk's backstory in general (what's the deal with his mother? how the hell did he get the aglionby job? a random headcanon of mine is that his and noah's search for the ley line lead them to fox way, seven years before the events of the book, and that's partly why whelk refuses to give out his name to maura, because barrington is hard to forget, and easy to trace back)

there is so much to talk about here and i'm so peeved no one is doing it properly... why are we still talking about declan bringing his weekly girlfriend over to monmouth for no reason when we could be talking about whatever the fuck kinda soul-fate-destiny bullshit noah and whelk have!

[subaquatic0mess]

Genderswap! Team Escope au

Except everything feels oddly personal as I overthinkwd everything.

Prepare for a big rant!!

Izzy's name is Zach.

He hates that name and no one calls him that. Everyone knows him as Izz.

He claims he got that name because he was raised by snakes and that was the name they gave him.

If anyone dares call Izz, Zack they won't leave without him launching himself at them screeching. (You definitely got a bloody nose from that)

Team Escope are the only ones that know that Izz's true name is Zach. But they know Izz is just Izz that's his name done.

His hair is somewhat more curlier and messier than Izzy's but it's basically the same. (Height of the hair is also very similar it just looks slightly shorter because it's curlier)

He's the tallest out of team escope.

The only difference in his clothes is that he wears shorts under the skirt (?) thingy Izzy wears. He also doesn't have the hole on his chest because yk he a guy now. (Scrap that Izz wouldn't care about wearing women clothes it's only the pants that are different)

Izz laughs like the joker for some reason.

Noah's name is Eleanor.

That's because I wanted to keep the fact of Izz calling her No-no's. (Every Eleanor or Leonor that I know is nicknamed that)

Nobody really calls her that tho. Most people call her Leo/Lea. Izz and Owen have their little nicknames for her tho.

She isn't very different from Noah physically.

They dress the same. Sometimes she dresses like Adam Sandler tho. Evan and Izz find it outrageous. She doesn't give a shit.

I think appearance wise she would literally look the same just maybe with bigger lashes or smth. (Even the hair looks the same or whatsoever longer but for like a millimeter)

Eva's name is Evan.

Not a big change there.

Instead of iron woman Leo calls Evan the incredible Hulk. Or just Hulk.

Just as buff as Canon Eva. Physically his strength is more visible but its still the exact same.

Evan has a mullet. That he can somehow manage to put in a ponytail. Leo still doesn't understand how.

His shirt is similar except now its more of a tank top (?) They have more body hair. (Something they tried giving Eva but was barely shown)

The rest of his clothes are probably the same but his shoes might be swapped by sneakers. (Different ones I mean)

[im-this-kind-of-girl]

My complete and unhinged Metatron analysis

Hello, I have seen that many people are theorizing about Metatron, so I'm here presenting an analysis of who Metatron is, rather his biblical role and how he may be more connected to the Aziraphale and Crowley than we might believe.

-Also, English is not my first language, so please be patient with me-

ANALYSIS OF METATRON AS A FIGURE WITHIN CHRISTIANITY:

Metatron, has always been a controversial figure in Christianity, full of dualisms.

Let's start with its etymologically. The term Metatron has two completely different translations: one comes from the Greek metradromos meaning "he who pursues with vengeance"; or it is also possible that its origin is from the term meta ton thronon which means "closer to the throne". There are many doubts about his true origin, since it is mentioned in non-canonical versions of the Bible, during Genesis*. However, in the most current and official versions of the Bible, it never appears.

While there is nothing official, the most accepted version is that he is actually the prophet Enoch, Noah's grandfather. Enoch -who used to have his own book of the Bible in earlier versions- was a prophet who had the God-given gift of visiting Heaven through different visions. In his 1st vision, Enoch has the mission to intercede with God on behalf of the fallen angels. In another vision, he sees the Cherubim in Heaven, whom he describes as beings of fire. Later, he is taken by the archangel Michael to the highest heaven. Enoch also travels in his visions or dreams to the tree of knowledge. He is supposed to have lived 365 years and, at the end of his visions, Enoch is chosen by God to become the archangel Metatron, a powerful archangel who is also called the little Yahweh.

There is another explanation for his origin: he is the first being of creation, seated at the left hand of the father, which in tradition is associated with Satan.

The Zohar also describes Metatron as "the king of angels" who reigns over the tree of the knowledge of good and evil.

When Enoch was on Earth, he devoted himself to writing a book containing the secrets of wisdom until he was taken to Heaven to become an angel. God allowed Enoch to continue this same ministry in Heaven** .

FUN FACTS:

Metatron was the one who led the Israelites to the Promised Land (Moses).

Metatron is the patron angel of children.

Metatron transmits God's daily orders to the angels Gabriel and Raphael.

Not being an angel from his origin, Metatron is associated with the angels in charge of Death, he supervises them when they help the souls to make their transition from the physical to the spiritual plane.

He is canonically the most powerful archangel in the entire celestial realm, second only to God. His role is similar to Lucifer's original rol, the right hand of God.

The archangel Metatron is in charge of directing the ascension and activation of the human being's light body. Having been human, he knows the path of enlightenment. He represents the potential for transformation and purification of the soul when it sets out to transcend matter to unite with the pure spirit of the Divine. Metatron is in charge of guiding the souls towards the light, towards purity (insert the fact that he asks for coffee with almonds, which in Christianity is related to purification).

METATRON IN THE LORE OF GOOD OMENS

It is worth mentioning that in the original Good Omens book, Metatron is the only angel that appears besides Aziraphale. While other angels are mentioned, Metatron is the only one who appears, firstly when Zira wants to talk to God, and secondly when Beelzebub and Metatron make presence at the Tadfield airbase to try to convince Adam to restart the end of the world (it is not Gabriel who appears in the book).

And, considering that the 3rd season is based on the sequel to the book that never came out, it makes sense that Metatron would have had a bigger role because he was always a present character.

HIS RELATIONSHIP WITH CROWLEY AND ZIRA:

So, from all this information, I would like to point out that Metatron not only used to be human and knows the "true path of purification," but he is also in charge of caring the tree of knowledge.

You know, that tree?

Aziraphale and Crowley represent the two things that oppose his very existence: an angel that is becoming more and more human with each passing day and the Serpent of Temptation that keeps doubting and questioning the edges and the difference between good and evil. These two not only were they not punished, but together they are two extremely powerful entities, perhaps as powerful as he is.

They are a threat… but only together.

Metatron can see in Aziraphale the very opposite of what he represents, someone who needs to return to the path of divinity:

Aziraphale, the supposed guardian of Eden, who started out as an angel, who gradually transformed into someone with more and more human habits, falling into almost all the deadly sins, in love with the Serpent who tempted humans to eat from the forbidden fruit of the tree of knowledge. Someone who loves forbidden books and bibles, with a hedonistic and condescending personality who managed to deceive his brother angels for millennia to protect humanity and his earthly life***.

It would also explain his disdain towards Crowley, why he looked at him with that face: Metatron is the protector of the tree that Crowley managed to corrupt.

To all this we can add that Metatron/Enoch renounced his humanity to become something superior, while Crowley and Aziraphale consider humanity to be something superior worth defending and loving. They see in humans what Enoch could not see behind his judgment of false celestial purity. They are two supernatural entities who managed to love humanity more than he, a human, ever could.

These parallels are not only born out of my obsession, no. The fact that Metatron has separated them has a much more possible and deep significance.

Narratively, this can only mean one thing: Metatron is the villain, the perfect antagonist to Aziracrow.

CLARIFICATIONS *Genesis is where the Adam and Eve story is found, the Garden of Eden, the moment that changes Zira and Crowley forever…. **That "book that contained the secrets of wisdom"… is it the book of life? Is Metatron the only one who has access to it? ***I would like to clarify, that for me the real main character of Good Omens is Aziraphale, that's why I find more comparisons with him, followed by Crowley as co-protagonist, but I will continue this theory another day.

[femmehysteria]

Best Character Named X Poll

FOLLOW @best-character-named-x-poll

I'm doing a series of "Best Character Named X" polls where all the characters have the same first name but are from completely different media, feel free to send in name/charcacter suggestions, I'm posting one poll a day. New polls scheduled for 1:30PM GMT everyday.

ask box closed for now

WILL BE POSTING POLLS ON @best-character-named-x-poll FROM FEB 1ST

If your favourite character is not included in the poll very sorry i have either never heard of them or actively chose not to include them as theres only 6 characters per poll. Characters will only count of that is their first name, surnames do not count.

Round 85: David

Round 86: Tiffany

Round 87: Charlie

Round 88: Sandy

Round 89: Cody

Round 90: Amanda

Round 91: Jeremy

Past Polls and Poll Ideas under the cut

Names that I have a complete list for*

Caroline, Tyler, Louis, Leonard, Rebecca, Steve, Nicole, Isabelle, Victoria, Katherine, Jade, Alex, Sophie, Greg, Jake, Ellie, Isaac, Robin, Tony, Annie, Lisa, Margaret, Oliver, Clark, Kara, Phoebe, Emma, Ruby, Bart, Alfie, Beth, Julian, Nancy, Penny, Margaret, Tessa, Erica, Theresa, George, Kevin, Sebastian, Felix, Martin, Michael, Erin, Caleb, Helen, Charlotte, Kyle, Martha, Diana, Elsa, Gary, Zoe, Connor, Colin, Daisy, Eric, Maya, Adam, Andy, Magnus, Alma, Nora, Alice, Spike, Leon, Marcel, Kim, Juno, Sue, Chris, Otto, Donald, Daphne, Kate, Todd, Ned, Ken, Angel, Judy, Jo, Hazel, Naomi, Diego, Miranda, Joel, Lila, Duncan, Dexter, Meredith, Pearl, Lily, Malcolm, Napolean, Joan, Nico, Jamie, Nadia, Velma, Jill, Kiera, Rory, Evan, Tam, Klaus, Neil, Derek, Michelle, Luna, Laila, Cordelia, Zack, Imogen, Felicity, Cindy, Alicia, Kelly, Alan, April, Astrid, Delilah, Jodie, Claudia, Juliet, Karen, Jonas, Milo, Celia, Hannah, Joy, Ethan, Katya, Aria, Atticus, Ian, Cynthia, Faye, Frank, Boo, River, Corey, Gabrielle, Minerva, Ebony, Zia, Beverly, Rudy, Georgina

Names I have an incomplete list for (welcome to send character suggestions)

Richter, Sean, Troy, Cain, Agatha, Warren, Percy, Reggie, Mina, Ryan, Felicia, Dylan, Josh, Shirley, Debbie, Jared, June, Mabel, Ray, Chad, Moe, Hugh, Fearne, Christine, Joe, August, May, Scarlet, Alana, Leela, Manny, Dean, Francis, Mason, Oscar, Quinn, Guy, Ulrich, Wally, Yasmin, Tobias, Woody, Sabrina, Quentin, Margot, Alina, Matilda, Freya, Kendra, Angus, Ophelia, Leisel, Zelda, Adora, Piper, Scarlet, Sheila, Valentine, Laurie, Laurel, Fitz, Violet, Gabriel, Ford, Artemis, Owen, Bianca, Newton, Summer, Darcy, Noah, Taylor, Miriam, Hugh, Aurora, Hank, Henry, Dawn, Delia, Cosmo, Wanda, Zeke, Cecil, Aiden, Calvin, Ayesha, Beatrice, Parker, Chase, Hunter, Tina, Misty, Amaya, Amara, Harvey, Talia, Tatiana, Tanya, Orion, Eugene, Kit, Bo, Duke, Blue, Cameron, Rudolf, Mara, Marianne, Carl

Feel free to send more suggestions

*subject to change, you can still submit a character if there is no strikethrough if you think theres a character that its an absolute crime i dont add. Please don't suggest anything for the names with a strikethrough as they are polls that are already in my queue waiting to be published.

Past Polls

Round 1: Peter : WINNER: Peter Parker (Spider-Man)

Round 2: Elizabeth : WINNER: Elizabeth Swann (Pirates of the Caribbean)

Round 3: Jason : WINNER: Jason Mendoza (The Good Place)

Round 4: Eve : WINNER: EVE (WALL-E)

Round 5: Fred : WINNER: Fred Jones (Scooby-Doo)

Round 6: Rachel : WINNER: Rachel (Animorphs)

Round 7: Arthur : WINNER: Arthur Pendragon (Merlin)

Round 8: Amy : WINNER: Amy Pond (Doctor Who)

Round 9: Tom : WINNER: Tom (Tom and Jerry)

Round 10: Claire : WINNER: Clare Devlin (Derry Girls)

Round 11: James : WINNER: James (Pokemon)

Round 12: Max : WINNER: Max (Black Sails)

Round 13: Simon : WINNER: Simon Belmont (Castlevania)

Round 14: Jane : WINNER: Jane Crocker (Homestuck)

Round 15: Victor : WINNER: Victor Nikiforov (Yuri On Ice)

Round 16: Mary : WINNER: Mary Poppins (Mary Poppins)

Round 17: Will : WINNER: Will Graham (Hannibal)

Round 18: Laura : WINNER: Laura Palmer (Twin Peaks)

Round 19: Ben : WINNER: Ben "Obi-Wan" Kenobi (Star Wars)

Round 20: Chloe : WINNER: Chloe Price (Life Is Strange)

Round 21: John : WINNER: Jonathan Sims (The Magnus Archives)

Round 22: Lydia : WINNER: Lydia Deetz (Beetlejuice)

Round 23: Mark : WINNER: Marc Spector (Moon Knight)

Round 24: Jess : WINNER: Jesse Pinkman (Breaking Bad)

Round 25: Theo : WINNER: Theobald Gumbar (Dimension 20: A Crown Of Candy)

Round 26: Sarah: WINNER: Sarah Jane Smith (Doctor Who)

Round 27: Richard : WINNER: Richard Gansey III (The Raven Cycle)

Round 28: Cass : WINNER: Cassandra Cain (Batman)

Round 29: Edward : WINNER: Edward Elric (Fullmetal Alchemist)

Round 30: Carm : WINNER: Carmen Sandiego (Where in the World is Carmen Sandiego?)

Round 31: Hal : WINNER: HAL9000 (2001: A Space Odyssey)

Round 32: Sid : WINNER: Sydney Adamu (The Bear)

Round 33: Jack : WINNER: Captain Jack Harkness (Doctor Who)

Round 34: Stephanie : WINNER: Stephanie Brown (Batman)

Round 35: Ash : WINNER: Ash Ketchum (Pokemon)

Round 36: Veronica : WINNER: Veronica Sawyer (Heathers)

Round 37: Kurt : WINNER: Kurt Wagner aka Nightcrawler (X-Men)

Round 38: Eleanor : WINNER: Eleanor Shellstrop (The Good Place)

Round 39: Nathan : WINNER: Nathan Young (Misfits)

Round 40: Fiona : WINNER: Princess Fiona (Shrek)

Round 41: Gale : WINNER: Gayle Waters-Waters (Chris Fleming)

Round 42: Barbara : WINNER: Barbara Millicent Roberts aka Barbie (Barbie)

Round 43: Sam : WINNER: Samwise Gamgee (Lord of the Rings)

Round 44: Grace : WINNER: Grace Chastity (Nerdy Prudes Must Die)

Round 45: Barry : WINNER: Barry Bluejeans (The Adventure Zone)

Round 46: Raven : WINNER: Raven (Teen Titans)

Round 47: Dan : WINNER: Danny Fenton (Danny Phantom)

Round 48: Mia : WINNER: Mia Fey (Ace Attorney)

Round 49: Matt : WINNER: Matt Murdock (Daredevil)

Round 50: Rose : WINNER: Rose Tyler (Doctor Who)

Round 51: Robert : WINNER: Robbie Rotten (LazyTown)

Round 52: Lola : WINNER: Lola Bunny (Space Jam)

Round 53: Scott : WINNER: Scott Summers aka Cyclops (X-Men)

Round 54: Olivia : WINNER: Olivia Octavious (Spiderverse)

Round 55: Finn : WINNER: Finn the Human (Adventure Time)

Round 56: Emily : WINNER: Emily Charlton (The Devil Wears Prada)

Round 57: Elliot : WINNER: Eliot Spencer (Leverage)

Round 58: Sonia : WINNER: Sonia (Pokemon)

Round 59: Gideon : WINNER: Gideon Nav (The Locked Tomb)

Round 60: Jen : WINNER: Jennifer Check (Jennifer's Body)

Round 61: Miles : WINNER: Miles Morales (Spider-Man)

Round 62: Lana : WINNER: Lana Skye (Ace Attorney)

Round 63: Spencer : WINNER: Spencer Shay (iCarly)

Round 64: Tracy : WINNER: Tracy Turnbald (Hairspray!)

Round 65: Luke : WINNER: Luke Skywalker (Star Wars)

Round 66: Natalie : WINNER: Natalie Scatorccio (Yellowjackets)

Round 67: Harry : WINNER: Harry Du Bois (Disco Elysium)

Round 68: Lucy : WINNER: Lucy van Pelt (Peanuts)

Round 69: Damian : WINNER: Damian Wayne (Batman)

Round 70: Tabitha : WINNER: Tabitha Casper (Dan and Phil Games: Sims 4)

Round 71: Nick : WINNER: Nicholas D. Wolfwood (Trigun)

Round 72: Gwen : WINNER: Guinevere (Merlin)

Round 73: Paul : WINNER: Paulette Bonafonte (Legally Blonde)

Round 74: Abigail : WINNER: Abigail Hobbs (Hannibal)

Round 75: Jordan : WINNER: Jordan Baker (The Great Gatsby)

Round 76: Donna : WINNER: Donna Noble (Doctor Who)

Round 77: Morgan : WINNER: Morgana (Merlin)

Round 78: Allison : WINNER: Alison Cooper (BBC Ghosts)

Round 79: Patrick : WINNER: Patrick Star (Spongebob Squarepants)

Round 80: Linda : WINNER: Linda Belcher (Bob's Burgers)

Round 81: Philip : WINNER: Philip J. Fry (Futurama)

Round 82: Clarisse : WINNER: Clarisse La Rue (Percy Jackson)

Round 83: Jeff

Round 84: Maria

[thekingofgear]

Thom's Heavily Modified Tele (Tele3) Reappears in the hands of Noah Yorke

Two photos by Baxter Adams of Noah Yorke with the guitar at the Shacklewell Arms on January 21, 2023 (ny.wav). Thanks to Andrew for bringing this post to our attention!

In late-2022 and early-2023, Noah Yorke used a heavily modified Fender Telecaster for performances with the band Hex Girlfriend. The guitar is the very same Telecaster that Noah's father, Thom, used with the band Radiohead during their OK Computer tour in 1997-1998. Thom played it on more aggressive tracks from that era such as Electioneering and The Trickster.

Although Thom only used the guitar as a backup on tour in early-2000s, the instrument went through some further mods — most notably a refinish with a thin black paint. It looks as though Thom subsequently carved some words and peace signs into the paint, including the word "black" beside the control plate.

After Radiohead's 2004 tour, the guitar went unseen for a decade. It next appeared at a London Contemporary Orchestra concert in Budapest in 2015, when Jonny used it to play Steve Reich's Electric Counterpoint. Since then, the guitar once again disappeared for nearly a decade. Though the guitar may also be the "black tele" listed in Jonny's recording notes for Electric Counterpoint in June 2014 (vine).

Hex Girlfriend has shared photos from two shows where the guitar is visible: first at Sebright Arms on Nov 6, 2022, and later at the Shacklewell Arms on Jan 21, 2023. The guitar is also visible in what appears to be a rehearsal photo in Dec 2022, likely meant to promote the then-upcoming Shacklewell arms show. It can be seen in footage from two more shows as well: footage from a show in at MOTH Club on July 22, 2023, and footage from from a show at The Moon on The Moon on Oct 22, 2023. The guitar is now covered in stickers, including a "ram's head" sticker from Electro-Harmonix.

Left: a photo by Estie Joy of Noah Yorke with the guitar at the Sebright Arms on November 6, 2022 (ny.wav). Right: a photo, likely from a rehearsal, showing the guitar (ny.wav).

The guitar still has the simple wiring that Thom favored in the 90s, with the tone control removed and replaced by a relocated output jack. The original select switch seems to have been replaced by a smaller toggle switch. Also note that the neck humbucker has the screws on the "bridge" side, rather than the traditional orientation with the screws on the "neck" side. This is just cosmetic, the orientation makes no difference in sound (you'd need to adjust the wiring or the magnet to actually reverse the phase).

Left: a shot of Thom with the guitar at the Hammerstein Ballroom on Dec 19, 1997, pointing to a fan just before the band played Electioneering (youtube). Right: a photo of Jonny playing the guitar at a solo show with the London Contemporary Orchestra in Budapest on Oct 17, 2015.

Note the wear (cigarette burns?) on the guitar's Strat-style neck, particularly between the nut and the first fret. The burns are present even in the earliest photos of the guitar, when it still had a single coil bridge pickup.

One can only wonder what transformations the guitar will go through before it appears again (presumably in another decade)!

[ronanlynchdefender]

Ranking The Gangsey by How Asexual I Think They Are

1. Henry Cheng - 100% canonically aroace. Completely supported by the text. In a queerplatonic polycule with Gansey and Blue.

2. Richard Campbell Gansey III - SUPER a-spec coded in my opinion. Values friendship above all else. His main conflict in the series is learning how to juggle 4 different queerplatonic relationships at the same time.

3. Blue Sargent - Demisexual-coded. She just wants to be friends with Gansey forever with maybe some sex far down the road. Her solution to knowing she will kill her true love with a kiss is simply to never kiss anyone ever. Easy peasy. Also all the scenes where Blue keeps Adam from kissing her are asexual coded.

4. Ronan Lynch - Some ace-spec tendencies but overall I think just a gay allosexual. Too many car=sex metaphors. Most asexual thing he ever did was laugh at Gansey and Adam gawking at Orla in a bikini which was mainly because he’s gay, but as an asexual, I probably would have had the same reaction.

5. Noah Czerny - Straight allosexual. First time we meet him he is a gawking at an Ashley. Even as a ghost he still manages to make out with a girl.

6. Adam Parrish - 0% Asexual. 100% Down Bad Bisexual. Attracted to any remotely hot person: Ronan, Gansey, Blue, Orla, Helen, Colin Greenmantle, Random Guy in Car Magazine

Happy pride to all my fellow asexuals and TRC enjoyers (but especially the ones who project their sexuality onto Gansey) 🖤🤍💜

[666writingcafe]

Virtue and Sin

Simeon

"What happened earlier?"

Given the situation that happened in the kitchen earlier, I thought it best for MC and me to share a room in the sleeping car so that I could have a proper conversation with them about it. I know that means having Luke continue to be exposed to Mammon and risk having another episode, but I don't know if I'll have another opportunity to be alone with MC, and there are some things they need to know.

"What you witnessed was greed's energy bouncing off Mammon and Luke," I answer. "The more they wanted to go on that trip, the stronger that energy became."

"And the more dangerous."

"Exactly."

"But why would Luke experience greed?" There's the million dollar question. Thankfully, MC seems smart enough to understand the answer.

"An angel's power is connected to one of the seven virtues. Obviously, we're supposed to practice all of them, but the strength of the individual connections differs from person to person. Less experienced angels tend to think that virtue and sin are complete opposites, but in reality they're merely two sides of the same coin."

"Kind of like yin and yang. Good and bad are intertwined; you can't have one without the other. And since Luke's very charitable and kind, he's more likely to experience greed and envy than some of the other angels."

"Correct." MC's following along quite nicely.

"Does the electricity happen to everyone that experiences a sin around a demon?" I shake my head.

"It's a phenomenon that only occurs between angels and demons. The effects are more internal for humans. Any signs of that electricity will be in the eyes, and even then it's so subtle that those that don't know what to look for will dismiss it as a mere trick of the light."

"I see." MC pauses to stretch their arms. "What would have happened to Luke if you didn't step in?" I sigh.

"An angel's tolerance for sin is like a rubber band; it can stretch pretty far, but eventually it will snap. Luke was moments away from throwing a temper tantrum, and those tend to be more violent than a human's."

"That makes sense. I mean, you might say that the flood that Noah experienced was the result of God throwing a hissy fit."

"How so?" I'm genuinely interested in MC's response, but I'm also testing them a bit with my question.

"Well, if something I poured my heart into creating didn't work the way I intended it to, I'd be pretty upset. Not just at the creation, but at myself. The possibility that I wasn't as good as I thought I was would hurt my pride, and I'd end up lashing out at my creation, potentially destroying it in the process."

Bingo.

"That certainly is an interesting take, MC." As much as I'd like to tell them that their reasoning is sound and that it partially explains how Lucifer turned out the way he did, I have a feeling that I'd get my ass chewed out for agreeing with the idea that God is capable of sinning. That kinda defeats the whole "He's perfect" thing.

"Do you think Luke's going to be okay bunking with Mammon?" I shrug.

"He has to learn how to control his greed and envy, and he can't do that if he doesn't know what he's up against. 'Know thy enemy', as they say." I sigh. "I hate to think of the brothers that way, especially since we were once family, but they are the Avatars of Sin for a reason. It'd be foolish of me to not take that into account."

MC appears deep in thought. I can tell that they have more to say, but for some reason they're hesitating. Are they afraid that I'll end our conversation if they keep talking?

Michael and the other seraphim would tell me that I should. A human has no business knowing this much. I know a few angels that still hold humanity in contempt for what Adam and Eve did in the Garden of Eden, and that's ancient history at this point.

However, I want to know exactly what MC's thinking. I find their intellect to be one of the most attractive things about them. Not that they're bad to look at--because they're not--but there are plenty of pretty people that don't have any complex thoughts in their head. It makes for rather boring conversations. At least I don't have to worry about that with MC.

"Hey, Simeon?" I hum in acknowledgement. "You don't have to answer this if you don't want to, but I was wondering what sin you're most susceptible to experiencing."

Oh. We're going there.

If it were anyone else, I would change the subject. Knowing an angel's weaknesses is powerful, and people have used that against us too many times for me to count.

But I don't think MC would do that. They've behaved too honorably.

I take a deep breath to ease my nerves.

"Wrath."

[veronicaphoenix]

the unmaking of a warrior | part three

"I loved him past the highest mountains and the sky, and I knew he felt the same as he poured himself to me, his warmth spreading through every inch of my skin."

Pairing: samurai!noah x fem. reader

Cross-posted on AO3.

Words: 3.081

Tags & warnings: forbidden love, sexual innuendos, swearing, angst and comfort.

THE UNMAKING OF A WARRIOR

PART III

Days turned into nights, and nights into days; a relentless cycle of sunsets and sunrises that blurred into a monotonous existence.

I had been forbidden to leave the castle beyond its gardens, which meant I couldn’t stray far and couldn’t walk through the Samurais’ quarters or the rest of the castle grounds.

It had been two weeks.

Two weeks that I had been followed by two of my father’s soldiers. Their watchful eyes followed my every move wherever I went. Even within the solitude of my chamber, their imposing figures stationed outside the door and on the balcony made solitude itself a guarded luxury. They made sure that nobody came in, and above all, made sure that I didn’t go out.

The fifteenth night, the walls of my prison seemed to close in, suffocating me. I couldn’t take it any longer. My body missed him, and my heart ached for him. I very well knew why I had soldiers following me around, why my parents’ eyes scrutinized me in a different way every time I entered a room.   

When my mother found me in the castle’s corridors late at night, my hair still wet and my body covered in a dark cloak, things changed, and as per consequence, Noah’s and I’s relationship would change, too.

The night hung heavy over my father’s castle, and I moved with determination as I dressed myself, tied my boots’ laces, and put the cloak over my shoulders. I took one last look at my room. The neatly arranged space was a façade to the chaos unraveling within me. The truth was that his was a cage, and I couldn’t breathe in it any longer.

I walked to the balcony and opened the sliding doors, the two soldiers outside standing at attention, their loyalty to my father etched in every one of their features, in their posture, in the grip they had on their swords.

I walked towards the edge with quiet steps as I put the hood on, covering my hair gathered in a braid and darkening my features, and before the two soldiers were on me, I turned around, my hands already holding the two daggers I had kept tied at my waist, and I brought the sharpened blades to their necks.

“You will let me go,” I uttered, my voice a soft whisper carried away by the night’s breeze. “Or else, I will make sure you do not see the next sunrise.”

Their loyalty to the Shogun was momentarily clouded, my resolve overshadowing their allegiance. I sensed their insecurity, their fear, as the cold metal of the blades pressed against their exposed necks. They were dressed in their armor from head to toe, but I could see through, and I knew my power was above theirs. There was only one Samurai that could make me bend to his will. It was none of these.

“Three hours,” I continued, tinting my tone with danger; a threat. One of the men swallowed, and his Adam’s apple touched the blade that shone under the moonlight. “I must go, and I need your silence. Do not speak of this to my father or I will not hesitate to make your honor crumble.”

A tense moment passed, the soldiers exchanging uneasy glances. The weight of their duty pressed against the secret they harbored for their beloved princess. Yes, I was beloved, yet imprisoned. I would seek my freedom at the cost of their silence.

With a reluctant nod, they yielded, permitting me to slip away into the darkness, leaving behind the castle that had always been my home and then turned into my cage.

Far from the castle grounds, the city lay dormant, unaware of the risk I was taking into my own hands, the dip I was taking into hot waters and how they would boil if anyone spotted me moving towards the Samurai quarters.

My feet connected with the cool embrace of the stone-laid pathway underneath my chamber, and the opulence of my father’s estate unfurled before me like a labyrinth of shadows. Though my destination lay withing a stone’s throw, the perils of my decision also demanded urgency, speed, subtlety, and skill. No eye could spot me, for I would be damned if it were to happen. It was a good thing I was the princess, raised within these very grounds. I had to my advantage the knowledge of every hidden corner, every alley and passage that could take me to my destination unnoticed.

The path would be a treacherous dance, but I did it, nonetheless. I traversed hidden pathways and avoided moonlit open spaces, embracing the comfort of the darkness, my silhouette a fleeting wisp against the night.

In less than ten minutes, I stood in the bukeyashiki reserved for the elite samurai. Noah’s residence was near to the castle, a testament to his prowess, and it stood like a silent sentinel in the night. He had been moved into the house three years prior, a tangible mark of his ascent to the pinnacle of the Samurai hierarchy.  

Approaching his residence, I knew the front door was an impossibility. I had to find a way to make my way to him without alerting the world of our meeting. So, I circled the residence like a ghost, searching for an alternative entry. This was unfamiliar terrain for me, deliberately kept at arm’s length. This was the last place we should meet in. Me being there was a last resort.

A window, concealed behind a sprawling bush, beckoned as my entry point. The muted glow of hanging lights on the adjacent windows, flanking the sides of the residence, helped me remain enshrouded in the comforting blanket of darkness. With a practiced finesse, I breached the barrier, and I slipped inside of the household. The warmth of the room enveloped me, accompanied by the lingering scent of incense recently ignited. Moonlight filtered through the delicate shoji screens, casting ethereal patterns on the tatami floor. In the hushed ambiance, my heart echoed like a distant drum, quickening with the anticipation of finding Noah.

I took a moment to carefully unlace my boots and take them off, then, made my way out of the room, which appeared to be a space most likely devoted to intellectual pursuits, Noah’s sanctuary for honing the artistry of poetry and calligraphy, among other disciplines. There had been instances when I discovered secret letters beneath my pillows, each stroke of his handwriting a symphony that unfurled my heart with every unfolding of the paper.

The corridor was enfolded in darkness, the only beacon of light emanating from a room at its far end.

Noah's room?

I took one step forward, anticipation and trepidation brewing inside of me. My journey was abruptly halted by the icy touch of a katana pressed against my neck. I lifted my chin automatically, taking a sharp breath, my eyes opening wide.  

Turning slowly, I silently implored the Gods that the wielder of the katana wasn’t one of my father’s soldiers.

But it was.

It was his most skilled warrior, the one I was in love with.

Recognition flickered in Noah’s widened brown eyes as he discerned my face in the dim light. He lowered his katana as I pulled back my hood, revealing myself.

Noah’s wet hair cascaded around his face, he was shirtless and draped only in a towel. Droplets of water adorned his freckled shoulders, and he smelled of soap and home. Uttering my name in disbelief, he struggled to comprehend if I was real, if I was really standing there, in the middle of the corridor in his house.

“What are you doing here?” He queried, urgency lacing his words. “You can’t be here.” With a firm yet gentle grasp, he took my forearm, urging me toward the room at the end of the hallway. “You have to leave right now.”

“Noah, no,” I began, resisting his hold with a futile struggle.

“If someone sees you here, if someone has already seen you wandering outside…”

We entered the room, a tearoom adorned with a small square table at its center and four pillow seats in each corner. The table remained bare, and the sight of it prompted the image of a shared life with Noah, of what it could be if we escaped our responsibilities, if we ran away. I imagined afternoons spent around this very table, nestled between Noah’s legs, enveloped in his embrace as the aroma of the freshly brewed tea and the gentle afternoon breeze filled the room, accompanied by the distant melody of bird songs.

“No one has seen me,” I asserted, managing to halt his advance. Standing in the room’s center, I pleaded him to listen to me.

As he turned and I could see his face again, his eyes were full of worry and an undercurrent of fear. His wet hair framed his face in a way that made him look strikingly beautiful and vulnerable. A desire to reach out and tuck those strands behind his ear tugged at me, but I resisted.

“My mother knows.”

His grip on my arm slackened, the fear on his face transmuting into sheer horror.

"Don’t panic. She doesn’t know it’s you..." My words trailed off into a whisper. Noah's expression indicated a failure to comprehend, an inability to grasp how.

“Why do you think I haven’t been able to get in touch with you for two weeks? You didn’t stop to think that maybe something happened?”

“What does she know?” was all he could manage to utter. He released my arm. His other hand still clutched the katana, as if he could sense the danger around us.

“She knows I’m seeing someone, or at least she thinks that’s what I’ve been doing,” I took a deep breath, the tension in my nerves gradually easing now that I was with him. “I think she imagines that it’s someone I shouldn’t be seeing… I have two soldiers following me wherever I go, and four guarding my chamber.”

Noah took every word in. His shoulder slouched as his eyes descended. A second after, they darted behind me, across the corridor, and then behind him, towards the window.

“Are you absolutely sure no one saw you coming in here?”

“No,” I answered. “I threatened the soldiers guarding my balcony.”

My voice trembled and I hated myself for that. Noah must have sensed my distress, the fear I had endured crossing the perimeter until I reached his residence, because then he urged me to sit down.

“I’ll make you some tea and then we’ll talk, but as soon as we’re done, you have to go back to the castle.”

I nodded in compliance, waiting anxiously. When Noah returned, clad in black pants and a fitting black t-shirt that accentuated every muscle, his katana had been replaced by a wooden tray with a black iron kettle and two empty cups.

I could smell it before he poured it. Jasmine tea. My favorite.  

As he poured, my anticipation almost led to a smile, until he finished, leaving his cup untouched. Standing with arms folded, he loomed over me, his full height commanding attention.

“What does she know?” he repeated, the gravity of the situation etched across his features.

“I’m not entirely sure. She was standing in the hallway the night I came back from the forest, two weeks ago…” My eyes bore into his, aching for the recognition of the memory of our bodies fused in the water, his arms around me, my ragged breath on his ear as he rode him and myself into an orgasm. “She didn’t say anything. We never spoke after that, not once. But again, it wasn’t necessary. The look in her eyes that night told me she knew, and the next morning, two soldiers stationed themselves at my door and followed me everywhere. When I confronted my parents, they claimed it was for my safety and to ensure proper behavior.”

After a few seconds scrutinizing my face, a curse slipped from Noah’s lips, the veins on his neck pulsing with frustration. He lapsed into silence, pacing back and forth in long strides.

“Noah,” I murmured.

He ignored me.

“We have to stop seeing each other,” I declared.

Those words triggered his attention to snap back to me, his expression reflecting shocking surprise and a questioning scrutiny of my sanity. Had I lost my mind?  

“These past few days…” I continued, my voice barely above a whisper. “These constraints imposed by my parents… I can only wonder how far they could go and what consequences they might bring to you. I’m a princess. You’re a Samurai. If this comes to light, if they learned that I have lured you into my life… they wouldn’t care. They wouldn’t hesitate to lay blame on you for everything, and the code says…”

The fucking code. I could hear Noah’s words in my own mind, haunting me.

I closed my eyes, momentarily shutting out the weight of our forbidden love.

“I won’t let them do anything to you, so I’m putting an end to this.”

“You can’t.”

The resolution in his voice and his tone, harsh and determined, made me open my eyes again. He was looking at me with such an intensity that threatened to unbalance me, even in my seated position.

After a moment, I regained my composure, standing up and taking a step toward him, my cloak swirling around me.

“Noah, I should have—”

“No,” he cut me off. He extended his arm, and his hand found the spot behind my neck, pulling me closer. “You should now there’s nothing I wouldn’t give to trade this life for one with you.”

He was inching closer to understanding that the luxury of time had run out. A decision needed to be made, here and now, beneath the moon and in this very room.

“I don’t want you to sacrifice anything. I don’t want your life at risk. My love for you is bigger than putting your life in jeopardy,” I confessed.

I’d rather have you alive and away from me than not have you at all. 

“I’ll do what needs to be done in order to be with you,” he asserted, so much determination in his voice. Gods. “And nothing will stop me. Not even you.”

I frowned.

“That’s very selfish of you.”

“It’s not. You’re saying you rather give this up because you’re worried about me, about my life. You’re scared, and it’s that fear dictating your words. But deep down, I know you want to fight for us and take the risk just as much as I do. You can’t possibly believe that you can hide from me everything you’ve felt over these months, all these years. I know you. I know you better than anyone.”

Unable to resist the intensity of his words, the pain and honesty embedded in them, I stood on my tiptoes and kissed him with fervor, hard.

He was right. No one knew me like he did. No one held my secrets like he did. No one had ever cared for me, loved me, the way he did.

I wanted him, in every possible way, and I was ready to set the world on fire for it. I would have to sacrifice my status in society to be with Noah. But so would he. He would become a Ronin, and I would become the shame of the Shogun.

His other arm circled my waist, and his fingers dig into the skin near my hip. His mouth molded into mine with the hunger of a lion that hasn’t eaten in days, and his tongue made his way into my mouth, eager to taste me, devour me. My arms slid up to his neck, and I pressed him harder to me, pulling at his brown silky locks. I wanted to melt into him, merge the beating of my heart with his. I wanted to live in this moment if it could assure me that nothing would happen, that we would get a happy ending like those in the stories I used to read as a kid. I wanted Noah more than I wanted anything else, and as he kissed me with the scent of jasmine tea around us, cooling down, I heated up, resolute that I didn’t regret a single decision I had made in the past and that had involved Noah.

I loved him past the highest mountains and the sky, and I knew he felt the same as he poured himself to me, his warmth spreading through every inch of my skin.

His teeth grazed my lip, gently biting down on my lower one. As he pulled away, resting his forehead against mine, I yielded to the sensation, softening in his embrace. Any mark on my lip and the prospect of soreness in my lips the next day were inconsequential in the wake of our shared intensity. We were made for this.

“As much as I want to do this…” He looked down and I followed his eyes to the growing erection in his pants, “to feel you wrapped around me, you have to leave now.”

When his eyes met mine again, his resolve was unmistakable—no hesitation, no wavering for a Samurai.

“I’ll meet you tomorrow at midnight at the forest entry. Pack your stuff and be ready.”

A knot formed in the pit of my stomach.

“Noah…”

“Are you with me?” He asked.

I brushed his hair away from his face. His dark, astonishing eyes locked with mine.

“Until the end of the world.”

He bent down again, a little smile tugging at his lips as they lightly brushed against mine.  

“Good girl,” he whispered very softly, sending shivers down my spine.

Taking my hood in his hands, he covered my head with it, making sure I would go unnoticed on my journey back to the castle.  He brought my boots back from the other room and helped me tie them up.

We shared one last look, one shared promise.

I would do anything for you. 

Slipping out into the night, I dared to steal one last glance back. Noah, now a fading shadow within the dimly lit house, stood beside the untouched tea.

[noyoucannotpushthevoid]

Raven Cycle characters as Things People I know have Said (basically Henry/K Edition)

“What’s up chuckle fucks?” - Ronan “Bigger is bigger” - Ronan “I summon thee, [Chainsaw]” - Henry “Taking lethal levels of psychic damage at age 7 isn’t good for development” - about Ronan “Bitch” (about a crying child) - Ronan “When a fish and a woman love each other very much…” - Henry, no explanation “He’s deceptively smart for his appearance” - Henry about Ronan “Hi, I’d like to buy one mayoral office please?” - Henry joking about Gansey’s parents “I’ve been told I make a good distraction” - Henry “We’re all fucking lemmings here” - Blue pointing out they’d all do anything Gansey asked them to “The magic sex wizard put them in the same body” - Henry “‘[D]o a superhero landing’ (Ronan) ‘I was just going to ask if I [could] do a superhero landing[!]’ (Noah)” “I have no context for lemmings” - Ronan “That’s alright Captain, we can buff out those scratches” - Ronan after absolutely wrecking the pig beyond repair “[Gansey] and [Ronan] couple moment” - Henry “Raisinify your bucket hat” - Matthew scrunching up his bucket hat when nervous “How can [Gansey] be depressed with that much cake?” - Henry “There’s pee on your key?” - Declan after finding bird poop on the Barns’ spare key and confronting Ronan about it “God’s eepiest soldier” - about Adam "'...his hair's not doing to well' (Gansey describing their new latin teacher) 'I was going to ask if he was a dilf, but that answers my question' (Henry)"  "The man [in the BMW] said the password was 'go fuck yourself'" - Adam to Declan after Declan asked what the new passcode at the Barns was "Oh, I died...oopsie" - Gansey dying for the eleven millionth time "They're uncivilized, they don't know what vodka is" - Kavinsky "May I history?" - Gansey asking to lore dump on any of his friends "If I can't clean my wounds with it, then I don't want to drink it!" - Kavinsky "Need a fire starter? Just buy Everclear" - Also Kavinsky “Your rat friend … he’s not your friend” - Gansey about Kavinsky “Oh damn he livin” - Everyone about Noah before they found his body “The fucking hot tub? Why not the regular one?” - Henry, like my DM, thinks he’s funny (he is) “Does anyone have a blanket? Just swaddle me like a fucking baby” - Ronan while sick “Can I roll insight on something? … does he think I'm a child?” - Blue anytime she meets another Raven boy “[she]’s normally small, not cursed to be small” - Ronan explaining the difference in small vibes between Opal and Blue “Who would win: some dumbass flying lizard or 50 action express?” - Ronan to Adam at 2am “‘I forget what color phosphorus burns so I'm going to say purple’ (Gansey)  ‘The answer is hot’ (Adam)”

[gaiamossiah]

Just random thoughts. (Or theories if you can call them that) DGM related

So it seems that Innocence really are the "aliens" in the story and the Noah were the people tasked to eliminate this foreign object from the world. My thoughts will circulate on this idea about the Noahs and their duty to remove Innocence. It was smart how the Innocence infiltrated or used religion as a disguise to appear on the good side because religion always has this image of being the "light" or "good-natured". Much like how Luminas from Tensura used religion so she can maintain followers without the discriminantion from humans because she's a demon lord (and a vampire more over). This really helped in gaining human society's trust and favor.

The Noah seems to just hate the Innocence and the current world. My memories are a bit clouded, so idk if that includes humans. Idk if they would adore humans given if the situation is different. But then again, they nonchalantly allows the use of grief to call upon souls to fuel Akumas and kill innocent people hahahuhu. I just thought that their role of chasing Innocence and getting rid of it, took a toll on them then the Pillar happened. And so they become twisted from trauma and probably exhaustion from their duty.

At first, I thought the Earl was like an honorary member of the Noah clan. Something like who had an agreement to cooperate but we did see him labeled as "1st disciple" (sorry no screenshots as proof lol im on my phone rn). And rather than the Earl having influence on them, it seems the Noahs have the influence on him (or maybe that's just because he's not exactly sane right now). Idk, it's just that the way they are protecting him feels like it is not because of concern but because they need him for something. Ok anyways, I'm wandering off to something else lol.

But even with the clues about how Noah clan is the original "chosen ones" compared to the accommodators (in relation to "chosen one or disciples of God"), I'm still confused about one thing. Why does the Earl, the 1st disciple's ability, is to consume the soul? (There are implications, at least to the trans I've read, that the Earl and Adam are different entities but oh well I won't dwell on that) Because it's kind of similar to how Innocence eats. Idk how big the difference is but the Earl eats the soul but Innocence feeds on the "energy" of helix of life. I can't remember atm if the soul is the same as the helix of life or just a part of it but they're definitely related.

And besides if we look into how the actual Noahs, Apocryphos, and Fallen ones look really alike... It seemed to be saying that they are part of the same species. So I'm thinking that they are the same species and the Noahs are accommodators as well but just in a different sense. This sounds silly but the "Innocence" can be the runaway ones or criminal-like part of their society (if they had one) and the ones that the Noahs have act like police that chase after them. As for why they need to inhabit humans to be able to do anything... well idk. Apocryphos exists but I'm clueless how the Noah side doesn't have that kind of existence/ally. I want to say that maybe it's the other way around? That the Noahs rebel from the group and don't want to go hop from world to world to consume energy from its inhabitants. But they cant be "chosen ones" if they are mainly rebels or are they just self-proclaimed, delulu chosen ones 🤣🤣 (most likely not i guess).

Still, both innocence and noah are out to destroy each other. But somehow, i think the Innocence just wants to eat aka offer to the Heart. Exorcists do go to war against the Akuma and the Earl but I think that's just the Innocence's way to cause more grief and hardships for the accommodator which generates energy for helix of life which means more nomnom for them and the Heart. Whatever the Heart becomes or plans to do once it's fully fed and revived, the Noahs want to avoid that and that's why they attack like crazy, even to the point of making akuma, Tease, and other tools to help them. It's still questionable even for me though, whether they take pleasure from making Akuma or if it's an i-have-no-choice situation.

These sound crazy and childish in a way but from the current events, it just feels like any sort of special ability is not native to the DGM world. But then again, we had the "magic" or techniques that Cross uses (as well as the Skulls') and of the Crows so my ideas still feel very shaky.

But that's why I don't really like to call these "theories" because they're just random ideas that hit my brain while i reread the series or when DGM suddenly crosses my mind in a random situation on a random day. 🤣 Thanks for reading if you did. I know a ton of my ideas don't make sense and if you want to point them out pls do so nicely. 🥹🙏

[cabeswaterdrowned]

Sorry (not) but I find anyone who acts like Blue is making something out of nothing when she’s mad Adam’s first question is about the kissing to be like. Deeply suspicious. Of course she is mad that’s the first thing he asked her! They’ve been walking on eggshells around each other and not really communicating since the last aborted kiss attempt which is on both of them to some degree, but when he comes around to her it’s only for this and when she has so many fears and insecurities about not properly belonging in the gang because she’s a girl (which is founded based on the fact aside from Noah they’ve all been misogynistic towards her at some point even if it was passive) and not being respected, when she’s also an outsider at home because of a different thing she can’t control. And you can not say that her feeling Adam is treating her like a thing to have and not a person he connects with is unfounded he again literally “I got Blue without you!” screamed at Gansey, consistently going to her after they fight (he did it end of TRB after repugnant too) to validate himself or just generally when he’s falling apart looking for validation from her like in the apartment scene. It’s not a bad thing to seek validation from your partner and in TRB before I’d say the last quarter I think Blue and Adam were genuinely connecting and developing a friendship while also exploring their feelings/attractions to each other, which did always have elements of seeking escape or validation for both of them in different ways, but it’s dissolved into that so much now. And I do think Blue is to some degree mad at Adam because he’s here and available to be mad at when she’s also mad at Gansey for it (I don’t think they’re *in the wrong * for not inviting her but they are in the wrong for not even considering she could want to go or at least want to be in the loop, also even though it’s Gansey’s party if Adam is trying to be her *boyfriend* it was kind of his place to ask her) so she’s conveying anger at Adam when the anger is for both of them, and also more general factors she’s frustrated by, but also Adam has the exact same response of channeling emotions that aren’t solely about Blue through their fights (and to his credit he is self aware that he does this) so again crucifying Blue for it is whack imo. Also to check myself on shipper-brain for the Adam-Gansey aspect of it, well obviously I read that here as a factor because I’m me, but for arguments sake on the premise Adam has No feelings about Gansey that are anything other than platonic Blue would still have a right to be mad about him prioritizing his platonic male friends over her and treating them with more respect, obviously, because misogyny exists (also these are not two contradictory readings in that I think they’re both factors. Signed an Adam Stan).

[tigtree]

pls drop the trc x outsiders au 🙏🏻🙏🏻

i got you 🫡

In this AU, Ronan and Gansey are upper-class Socs, Adam and Blue are working-class Greasers. Noah floats somewhere in the middle- he should be Soc, his family are rich enough, but he plays the role of Johnny in a way. He was beaten by other Socs (Whelk), and it was Blue and Adam who found and helped him, and so he sticks around.

The fic i'm writing for this AU begins when Ronan's parents die, and he and his brothers are left without much money. Ronan has to work, and ends up at Boyd's Garage with Adam. They're wary of eachother at first- too aware of the class divide- though they grow closer as the story progresses.

Gansey was friends with Ronan before his parents died, and so he sticks around. Gansey comes to collect Ronan from work, and recognises Adam from a college fair type of event- Adam wants to get out of town, and works to raise money for college.

(snippet of fic below)

"Yeah, but what really separates us?"

Blue frowns, like she can't believe he's seriously asking. "Money."

"No. Well, yeah. But that's not it. I mean, what made Noah any less Soc?"

Blue turns to him, affronted. "That's not the same. He was beaten half to death."

"But what changed?" Gansey pushes. Something inside of him stirs in frustration, but he persists. "He's still got money. But he's not Soc, is he? You know what I think separates us? Feeling."

"What are you even talking about?"

"You guys feel so much, and you're not afraid to show it. You care so much about eachother, more so than your image." Gansey spares a glance to the garage, where Ronan and Adam still work, side by side, murmuring to eachother. "But us? It's all about who can feel the least. Nobody really likes eachother- it's all for image."

Blue doesn't say anything for a moment. Gansey thinks for a moment that he's completely and utterly dictated himself wrong, and maybe whatever just came out of his mouth makes no sense.

Finally, Blue turns to him.

"You're not what I thought you'd be."

Gansey frowns, "How so?"

"You're not like the other Socs. Not Ronan, either. You two care." Blue shakes her head, seemingly lost in thought. "But you won't ever really understand. Things are rough, around here."

"Things are rough everywhere." Gansey counters. He turns his head back towards the Garage to avoid Blue's burning glare. "But rough in different ways."